1 



THE 

Communicant's ©uibe 



BEING 



A DIRECTORY TO THE DEVOUT RECEIVING 



OF THE 



LORD'S SUPPER. 



By Rev. R. Whittingh axm. 

Rector of St. John s Church., New Haven. ^ 



POTT, YOUNG & CO., NEW YORK. 




Entered according to the Act of Congress, in the year 1873, 
Rev. R. WHITTIXGHAM. 
In the office of the Librarian of Congress at Washington. 



Tuttle, !Morehouse & Ta^-lor, 
Printers, 
New Haven, Conn. 



IN OFFERING THIS LITTLE VOLUME 
FOR THE USE OF THE MEMBERS OF THE 

THE AUTHOR HAS BEEN ENCOURAGED 
BY THE EARNEST REQUEST 
OF THE 

BISHOP OF C O N N E C T I C U 1^ 

TO WHOM IT IS GRATEFULLY 

DEDICATED. 



PREFACE. 



The accompanying directions are designed chiefly 
as aids to religious meditation and self-examination. 
No amount of instruction can take the place of such 
personal reflection and devout meditation. This is 
the danger attending lengthy "offices of devotion," 
and voluminous "acts" of religious contemplation. 
They appeal merely to the mental being, in senti- 
ments and affections, and are not exercises of the 
spiritual nature in the highest phase of human con- 
sciousness, enkindling its own faith and love. To 
this end the soul must be turned in upon itself, to 
test its own power of spiritual vitality, in voluntary 
efforts of divine affection and acceptance. It must 
learn to believe, hope and trust, not in accordance 
with formulas provided for such expression, but in 
accordance with the daily and varying wants and 
desires of its common life. Thus it must learn to 
lift itself unto God. 



IXTRODLXTION. 



Before thou comest to the Table of 
the Lord, dear Theophilus (if thou art, 
as thy name implies, a " lover of God,") 
take care that thou placest before thy- 
self, and understandest well, the three 
things following. 

First — That this is a personal act, and 
thou comest individually. Just as thou 
diest alone, alone to appear before the 
bar of God and give an account, thus 
alone must thou come to the Table of 
thy Lord. Do not therefore lean upon 
the companionship of friends to encour- 
age thee : or be persuaded to draw 
near because thou seest others approach 
who are — as thou fondly thinkest — no 
more worthy than thou ; or because 
thou desirest to accompany some one 
dear to thy heart ; not thus, but remem- 
ber that thou comest alone. None can 
stand between thy Lord and thee. He 
alone will look to see if thou hast the 
wedding garment, without which thou 



14 



hast no place at His Table. Bethink 
thyself of this, and place thyself face 
to face, as it were, with thy God, ere 
thou cornest to sit down at His feast. 

But remember, Secondly, Jhat it is a 
covenant act. However individually 
thou comest, it is not as an individual 
that thou shalt remain. Thou sittest 
down to the same table where the 
Israelites of old ''did eat angel's food," 
and thou drinkest of the same " Rock 
that followed them, and that Rock was 
Christ." Thus in this feast thou art 
made one with the vast company of the 
Church of the Redeemed, those who 
make a " covenant with Him in sacri- 
fice." There thou sealest the atone- 
ment of thy Lord. Thou placest thy- 
self in holy pledge beneath the shelter 
of His Redeeming Blood. It is thy 
spiritual Passover, thy true Manna, 
and, — if thou receivest it aright, — it 
will be thy " exceeding great reward." 

But remember, Thirdly, it is a sacri- 
ficial act. In it thou summest up and 
layest hold upon all that sacrifice has 
ever contained or meant. As of yore 
slaughtered beasts were offered in their 
blood, — dead sacrifices unto GoD, — 



15 



emblems of the One perpetual Sacrifice 
which can alone take away sin, — so 
now, thy humbled body and penitent 
soul are in this act offered unto GoD as 
a reasona^ble and living sacrifice unto 
Him." Therefore, as by breaking the 
Bread, and pouring out this Wine, thou 
showest forth the death of thy Lord, so 
likewise in thy spiritual sacrifice thou 
claimest the remission of th\^ sins, by 
the strongest title, even that perfect 
sacrifice of the true Lamb, which alone 
taketh away the sins of the world. 
Solemnly, then, O Theophilus, bear 
this in mind ere thou comest to the 
Table of thy Lord ; and pray that none 
of these things be wanting in thy prepa- 
ration for that most precious Feast. 



PREPARATION. 

-PARTICIPATION. 

-MEDITATIONS. 



PART I. 



REPARATION. 



PART 1. 

||rsparatt0ii fox €anxmmxon. 

Inasmuch as the Holy Communion 
is the memorial of the One Sacrifice by 
which alone we dare to draw near to 
God, we have no covenant claim to its 
benefits except as pleading the merits 
of that precious Death. Therefore, we 
should desire in every act of solemn 
worship, to ''show forth" that Death, 
in its divinest emblems ; always wish- 
ing to connect — as did the apostles — 
the " breaking of Bread " with " the 
Prayers." A truly Christian soul will 
consequently endeavor to live in a state 
of constant preparation for this memo- 
rial. He will disabuse his mind of the 
impression that this precious covenant 
is to be an infrequent act, prepared for 
only at long intervals. He will remem-' 
ber that as his highest hope is bound up 
in the Incarnation of his Lord, and 
redemption through His Blood, so he 
will desire to be ever ready to plead 



2 



i8 

that "unspeakable gift," and as often as 
permitted to declare that holy memory. 
To this end he will endeavor, by the 
help of the Holy Spirit, so to frame 
his life and conversation, — elevating the 
one and sobering the other, — that he 
may be ever ready to come, in a meas- 
ure, " holy and clean " to that Divine 
Table. 

By thus governing his daily life, and 
endeavoring to bring it into harmony 
with a spirit of worthy sacrifice unto 
his Lord, he will not fall into the mis- 
take of arousing spasmodic feeling, 
supposing it repentance; or enkindling 
violent emotion, conceiving it to be 
Divine love. This is the special danger 
connected with infrequent communion, 
and periodic preparation. A season of 
overwrought severity in purpose, or 
excitement in feeling, is too apt to be 
followed by a corresponding period of 
relaxed attention and frigidity of soul. 
For this cause it is far better to strive 
for such a steady realization of the pur- 
pose of that Memorial as may extend 
through any interval, whether from 
month to month or from one Lord's day 
to another. By bearing continually in 



19 



mind the sanctifying purpose of the 
Holy Communion, and connecting- it 
with the daily devotions of the closet, 
much may be gained toward a true 
preparation for it. If at the daily med- 
itation and reading of God's word, a 
portion of time should be spent in self- 
examination ; and if the mortification 
of self in besetting sins should be set 
before the mind, as carrying out the 
covenant of a living sacrifice, then 
indeed would much of such preparation 
be attained, and the devout Christian 
might hope to approach those Holy 
Mysteries, whenever celebrated, with 
some degree of " worthy receiving 
thereof." The words just used, how- 
ever, suggest a necessary caution. The 
term worthy " receiving, as enjoined 
upon all by the Church, is open to mis- 
construction in two ways. It may 
needlessly hold some back from the 
Lord's Table, while it may lead others 
to draw near with vain confidence in, 
themselves. To prevent such miscon- 
struction, it is worth while to point out 
the fact that this " worthiness " urged 
does not refer to anything that can be 
done by the Christian, and therefore 



20 



does not indicate any position, of either 
attained merit or personal purification. 
The meaning simplv is the condition of 
mind and heart as distinguished from 
an}^ position of life and conduct. When- 
ever we approach the Lord's Table 
acknowledging our position to be that 
of sinners, and unworthy to draw near 
as such : from our condition of earn- 
est repentance and heartfelt sorrow 
and shame, we are w^orthy to come 
according to the terms that He has 
Himself pi'oposed, — I come not to call 
the righteous, but sinners to repent- 
ance." In this light, the consciousness 
of sin and infirmit}", instead of being a 
hindrance, is a prerequisite ; and confi- 
dence in personal preparation would 
be a hindrance. Thus the soul is taught 
to cast all upon the Lord, as far as its 
position is concerned, and where its 
condition is to be assured, to look only 
into itself. 

The use of this caution will be tound 
in preventing an undue reliance upon 
personal effort toward preparation. It 
is undoubtedl}' the case that persons 
sometimes suppose that by expending a 
certain portion of their time in prayer, 



21 



acts of devotion, fasting, and other 
religious duties, they make a suitable 
preparation for Holy Communion. 
They incorrectly suppose that they can 
personally alter their position, and by 
these acts of devotion and religious 
duties, render tJieinselves worthy par- 
ticipants, while in fact they can never 
change their position. As poor, un- 
worthy sinners, must they ever come to 
the Saviour's board, for He has bidden 
them, after they have done all, say, we 
are unworthy servants." It is the con- 
dition of heart and mind that is to be 
altered, and any religious duties, fast- 
ings or prayer, unless they render the 
heart more contrite, the soul more hum- 
ble and the mind more dependent upon 
Christ, its Lord, are worthless indeed. 

With such understanding, the follow- 
ing suggestions may be useful in pre- 
paring both heart and life for " worthy 
receiving." 

Consider the disposition of mind to 
be striven for, as evidenced by the fol- 
lowing : 

I. Humility. Very humble, indeed, 
should be the heart which is to be made 
an offering unto the Lord, and very 



22 



lowly should be the temper of mind in 
those who are to present themselves as 
guests unto Him whose language is, 
" Take my yoke upon 3'ou and learn of 
me, for I am meek and lowly of heart." 
To test the integrit}' of this disposition, 
examine j^ourself in connection with it, 
in the following particulars : 

In thought: — Checking boastful and 
arrogant feelings toward others. Crush- 
ing vain appreciations of self. Subdu- 
ing emotions of pleasure at the inefh- 
cienc}^ of others, or undue satisfaction 
in your own superiority. 

In word : — By guarding vour lips lest 
they utter the language of pride. Re- 
fraining the tongue from proclaiming 
your successes. Subduing the language 
of even just contempt for wrong do- 
ings. Avoiding all extravagant speech 
respecting your own attainments, pow- 
er, possessions or achievements. 

In deed : — Cheerfull}' assuming hum- 
ble situations and lowly employments. 
Patientl}^ accepting unfavorable com- 
parison with others. Seeking compan- 
ionship with those in humbler walks of 
life, for their gratification. Frankly 
acknowledging 3'our errors and short- 



23 



comings, even if not discovered by 
others. Making your dress and ex- 
penditures less than your taste might 
desire. 

II. Sincerity. A false offering will 
never be accepted by the Lord ; yet he 
who is insincere in one thing, will be 
insincere in all. Therefore, to avoid 
insincerity, even in approaching the 
Table of the Lord, the Christian must 
strive after a reality of character mani- 
fest by both feeling and action. 

In feeling : — By not expressing either 
in likes or dislikes a greater degree of 
emotion than is really felt. By gradu- 
ating the preference and wishes habit- 
ually to their due degree. By carefully 
conforming the countenance and the 
carriage to the real feeling beneath. 

In action : — By making the yea, yea, 
and the nay, nay, in all circumstances. 
Thinking of promises as sacred things. 
Avoiding doubtful situations as well as 
prevarications and deceits, even in small 
transactions. 

III. Contrition. All the promises 
of the Gospel are made upon the foun- 
dation of Repentance, as being true 
contrition for sin ; consequently, all 



24 



other dispositions of heart and mind 
are useless, if this true basis of sincere 
contrition be lacking. Such contrition 
is induced by tenderness of conscience 
toward either presumptuous or hidden 
sins, as follows : 

Hidden sins : — Grieving- over the 
weakness which has been betrayed into 
thoughts or wishes of evil. Sorrowing 
over the conscious, but unevidenced, 
ebullitions of wrath, envy, jealous}^ or 
revenge. Feeling a painful disgust 
toward yourself for thoughts of selfish- 
ness, even though repressed. Honestly 
and heartily hurt by the consciousness 
of a thousand obstinacies, irritations, 
longings and hatreds, hidden from every 
eye, but all open to the sight of your 
loved and Holy Lord. 

Presumptuous sins : — Bewailing with 
deep abasement of soul the occasions 
in which you have willingly and know- 
ingly sinned. Being ready to discipline 
yourself to any degree, in particulars 
where you have presumptuously trans- 
gressed the Divine Will or Word. 
Lamenting not merely the^evil conse- 
quences which have flowed from some 
evident sin, but the wretched guilt 
itself, the sinfulness of sin." 



25 



IV. Charity. This of course signi- 
fies the whole body of Love, manifest 
in its double relation toward GoD and 
toward Man. It is to be examined 
under the following heads : 

Toward GoD : — Calling for the whole 
affection to be set upon Him, leaving 
nothing to be desired in comparison. 
Perfect submission to the blessed Will; 
entire satisfaction with His Providential 
care. Tender thoughts of His ceaseless 
love. Sweet remembrances ot His Spir- 
itual Presence. Grateful recognition of 
His guiding Hand. Outgoings of the 
heart in loving aspirations amid all the 
events of the day. Readiness to relin- 
quish anything that conscience whispers 
would cross His Will. 

Toward man : — By charitable alms 
and deeds. Listening patientl}' to the 
complaints of the poor. Supplying the 
needy by denial of personal enjoyment. 
Undertaking disagreeable offices ior 
the comfort of others. Willingness to 
relinquish some desired object in favof 
of others, also desiring it. By patience 
— gentleness— long suffering. 

To this outline of self-examination in 
preparation for Holy Communion, ma}^ 



26 



be added the duty of considering tiine 
in relation to the Heavenly Will. The 
purpose of the Holy Communion is to 
" show forth the Lord's death till He 
come,'' and it necessarily involves a 
solemn consideration of the transitory 
character of our present life ; the very 
short and most insignificant duration of 
our keenest joys and worst pains, to- 
gether with a remembrance of the tre- 
mendous responsibilit}^ attaching to 
every thing received or enjoyed, as to 
be reckoned for at the last day. 

If then, dear Theophilus, thou hast 
faithfully endeavored to prepare thy- 
self in this wise, week by week living 
as seeing Him who is invisible;" try- 
ing to feel thyself a " stranger and 
pilgrim " in this world ; " looking for a 
city which hath foundations ;" thou 
mayest comfortably draw near that 
Table of thy LORD, and notwithstanding 
thy consciousness of infirmity and sin, 
partake of the feast of His love, be- 
lieving the accusation against Him, 
" This man receiveth sinners and eateth 
with them." 



PART II. 



ARTICIPATION. 



PART II. 



^artxnpatioit in tl^e Polg Communion. 

The first question that presents itself 
in this consideration is the oft-repeated 
one, — is it necessary to come fasting- to 
the Lord's Table? This is by many 
proposed as a duty, and is so represented 
in numerous manuals of devotion. 

If we look only to the direction of 
the Word of God, the answer will be 
distinctly negative."^ Nothing can be 
more clear than that St. Paul enjoins 
upon the Corinthian Christians, a par- 
ticipation in food, before coming to the 
Lord's Supper, as being in some circum- 
stances even a duty. It is true that this 
was in order to prevent those abuses 
which had obtained prevalence, in treat- 
ing the Heavenly Feast as a common 
meal ; nevertheless, it can be denied by 
none, that the apostle enjoins, — " if any 
man hunger, let him eat at home." He 
evidently does not consider it a lack ot 
reverence to have done so. In fact, it 

* Note I in Appendix. 



30 



is while urging a greater reverence for 
those Holy Mysteries, that he gives 
this command, and to the special end 
that all may come rightly discerning 
the " Lord's Body." We may there- 
fore conclude that fasting before Com- 
munion was not of apostolic prescrip- 
tion. 

Neither do we find in the age suc- 
ceeding the apostles any token of such 
custom prevailing. If we accept the 
testimony of manj^ early Fathers, the 
Agapoe, or feasts of love, were meals 
taken in common m the Churches, im- 
mediately before Holy Communion. 
They seem to have come in as a fulfill- 
ment of that apostolic injunction be- 
fore quoted, and it is very probable 
that they first had rise in imitation of 
the supper eaten by our Lord with His 
disciples immediately before the insti- 
tution of the Eucharist. In fact, it is 
not until after the third centur}^ that 
any trace of such a custom is found, 
and still later ere any direction or in- 
junction had place. Considering this, 
and also considering the advanced hour 
of the day at which the Communion 
has come to be celebrated, it would 



31 



seem that there is little reason to enjoin 
the habit of communicating fasting as 
a duty. The fact of having broken fast 
as usual in the morning before commu- 
nicating, need in no wise affect the 
reverence with which we receive, or, 
as St. Paul clearly shows, add to, or 
take from, our worthily discerning the 
Lord's Body." As a matter of per- 
sonal discipline, and used simply as a 
means of controlling bodily appetite 
where we are conscious of weakness, it 
may indeed be a useful exercise, and 
in particular cases, a great benefit ; but 
as a duty prescribed for the worthy 
receiving of the Holy Communion, and 
as a proper preparation for it, it is 
surely not to be demanded. 

Next, it may be asked, is attendance 
upon public morning prayer (called the 
service) with a sermon, absolutely es- 
sential before communicating, so that 
we should not go to the latter without 
having been present at the former? 
No. The office provided in the Pra3'er' 
Book, and especially devoted to those 
Mysteries, sufficiently prepares the 
mind and soul for the Holy Rite. If, 
therefore, pressing duties at the home, 



32 



or infirmities of the body, prevent 
attendance upon the entire morning 
service, m connection with the Com- 
munion, do not fail, if possible, to be 
present at the latter. Though vou can- 
not attend the full period of public 
pravef and praise, you can at least let 
vour heart be lilted up with heavenlv 
thoughts, anticipatory of that precious 
revealing ot vour LcjRD to which vou 
look forward. 

And. when the time of celebration 
has come, when in vour dear Lord's 
House, before your eyes are spread the 
Holv Svmbols. and His Table ofters 
you angel's food : let your whole soul 
bow itself in humble adoration before 
Him, saying in sincere abasement. — 

Lord, I am not worthy that thou 
shouldst come under my roof." 

Listen, with a chastened heart. Avhile 
the Priest of your spiritual household 
utters the Church's exhortation, and. 

consider," as you are bidden, the dutv 
of self-examination. Judge," as you 
are warned to the condition of your 
own soul. " Repent and believe." as 
vou are tauo-ht. in accordance with the 
Gospel terms, and abos'e all, " give 



33 



thanks," submitting yourself wholly 
to His Holy Will. Then kneel down 
most humbly to confess your sins to 
Almighty GoD. Do not merely bow 
the head or incline the form. Surely 
this will not express your abasement? 
No ! down upon your knees, " de- 
voutly," humbly, realizing that you are 
about to make confession to Almighty 
God, the Eternal Father, who cannot 
look upon iniquit}' : a confession of sin, 
too, whose " burden" you acknowledge 
is "intolerable." In such case, what 
else can be your position, but one hum- 
bled in the dust, and with the despair- 
ing cr}^ of a heart whose all hangs upon 
the promise of Atoning Love, beseech- 
ing, — " Have mercy upon us, have 
mercy upon us, most merciful Father, 
for thy Son, our Lord Jesus Christ's 
sake, forgive us all that is past." 

If such has been your true emotion, 
with what intense thankfulness will you 
hear the promise of GOD confirmed by 
the lips of His appointed Ambassador,, 
as the forgiveness of that sin is declared 
unto you. In the absolution so pro- 
nounced, your soul will recognize the 
precious utterance of your Redeemer 

3 



34 



Himself breathing into your ear, as the 
accents of ineffable love : " Thy sins be 
forgiven thee, go in peace." Most 
''comfortable" then will indeed be the 
words that follow with their iteration 
of gospel grace and merc}^ through 
Christ our Lord, and you will be pre- 
pared to " lift up your heart " and with 
" Angels and Archangels" glorify, adore 
and give thanks. 

Now the solemn mystery more fully 
unfolds; let your heart attune closely 
unto it. While you still remain upon 
your bended knees with the humility 
befitting even a pardoned sinner in the 
especial presence of his GOD, take the 
prayer of humble access for your own. 
He who ministers at that Holy Altar, 
ministers in your name and so for you, 
but not instead of you. Do not let the 
fond, foolish notion possess your mind 
that he, — the man, — is vicariously offer- 
ing your prayers unto GOD, and that 
you have only to listen and assent. 
Not so. Pray you7' self . While as Priest 
of the congregation he offers the incense 
of your prayers, and with his voice 
spreads them before God, it is the part 
of your faith, your love, your devotion, 



35 



to float up those words to the Divine 
presence, making them powerful for 
blessing from Him ; and so your earnest 
intercession and soul-fraught following 
the words uttered bv the Priest, shall 
make them efficacious to obtain the 
blessings that are implored for you and 
all the people of God. Think, there- 
fore, what a transcendent petition you 
offer, when by his lips you implore 
"Grant us — so to eat the Flesh of 
Thy dear Son Jesus Christ, and to 
drink His Blood, that our sinful bodies 
may be made clean by His Body, and 
our souls washed through His most 
precious Blood." Sinful I x\h I indeed, 
how weak, sinful, and infirm ! Yet, even 
these can be made clean by Him ; and 
when in living faith, with holy love and 
humble penitence, 3'ou eat that Bread 
and drink that Wine, — even He Him- 
self shall be received into your soul. 
You shall verily eat His Flesh and 
drink His Blood, by that wondrous and 
spiritual apprehension in which so great 
a mysterv is effected as that your soul 
shall by the Holy Ghost be cleansed 
from all sin, and by that Comforter, He 
— the Christ, the Lord — dwell in you 
and you in Him." 



36 



Now that the prayer of unutterable 
humility is ended, you have for a little 
time to assume the position of a listener. 
The solemn consecration, or setting 
apart of the S3^mbols of the Saviour's 
Body, and Blood to their holy opera- 
tion, ensues. Look on with reverence 
and religious awe. True, it is no mira- 
cle, — no transformation of substance 
that you shall behold ; — simply bread 
broken and wine poured out, still re- 
maining truly bread and wine, and yet 
by covenant promise so taken by Him 
and made instrumental to inward grace 
and filled and inhabited by the Holy 
Ghost, ''^ that like the bush in the desert 
which remained unconsumed yet burn- 
ing with the Divine glory, this un- 
changed bread and wine shall mani- 
fest to every believing soul the richness 
of that Divine Presence, which is 
Christ in you the hope of glory." 
Therefore, the command given to Moses 
may well be kept in mind, — " Put off 
thy shoes from off thy feet, for the 
place whereon thou standest is holy 
ground." 

With such reverence then follow the 



* Note 2 in the Appendix. 



37 



Oblation and Invocation. Consider 
the deep solemnity of the Sacrifice so 
consummated. These creatures of bread 
and wine are offered and presented unto 
God in memorial of what ? The Body 
and Blood of the true Lamb expiating 
the sins of the world. In your name 
the Priest, according- to his office, pre- 
sents them before God, as a memorial 
of that sacrifice ; but not that alone. 
Through those emblems of the cruci- 
fied Lamb, thus spread forth in the 
Divine Presence, you entreat Him to 
accept your body and soul a living sac- 
rifice, consecrated unto Him. Where- 
as, the Jew brought his dead emblems 
of the same atonement, and pleading 
them before God, obtained even in gross 
carnal type, remission of sin through 
this same Lamb ; you bring your 
spiritual sacrifice of a living body and 
soul, and in the pure emblems of bread 
and wine symbolizing the One Atone- 
ment, you plead the same Death for 
your acceptance and the remission of 
your sins. Appreciate then the intense 
significance of the words you utter, — 
" We, Thy humble servants, do celebrate 
and make here before Thy Divine Ma- 



38 



jesty, with these Thy holy gifts which 
we now offer unto Thee, the memorial 
Th}" Son hath commanded us to make." 
These emblems, which you afterw^ard 
call His "gifts and creatures of bread 
and wine," do thus show forth the 
Lord's death and represent unto the 
Divine Majesty the only available sacri- 
fice for sin ; and, while they remain 
bread and wine, }' ou }' et pray that they 
may realize to you — worthily partaking 
— that which they cost, the most pre- 
cious Body and Blood of Christ. 

Now all is complete. The offering is 
made, the sacrijhce presented before 
God, and it only remains that you come 
to feed upon the heavenh' food ; and as 
you partake, in bread and wine, of the 
emblems of that slaughtered Lamb, by 
living faith realize the object of your 
prayer, and feed spiritually upon that 
" Flesh which is meat indeed and that 
Blood which is drink indeed." First, 
the officiating Priest is to communicate. 
When he kneels, yourself kneel humbl}' 
down and try to comprehend the situa- 
tion in which you are placed. The 
silence of the house of God, the hush 
which comes upon the kneeling assem- 



39 



bly, ma}' aid you in realizing the deep 
spiritual mvstery in which you partici- 
pate. No longer your own, 3'ou are 
an accepted sacrifice. Pardoned and 
cleansed, even as you were first pur- 
chased, you are as the temple of the 
Holy Ghost, God's wholly and alone. 
Therefore, He comes in to consummate 
that to which 3'ou are pledged. You 
are to become a partaker of angel's 
food, and have God dwell in 3'ou." 
With what inexpressible tenderness 
must your heart overflow, as 3^ou real- 
ize this I How sweetly this conscious- 
ness will permeate 3^our whole being, 
and enkindle a flame of Divinest love I 
Sa3' it over to 3^ourself, as the echoes of 
the sweet song of 3^our Beloved, — He 
who died for me, even He who died for 
7ne, comes unto me, sa3'ing, " To-day I 
must abide in th3^ house ; m3^ Beloved 
is mine and I am his !" 

B3^ such meditations, this short space 
of solemn silence and prayer ma3^ be- 
come most precious to your soul, and 
your whole inner being more fulh^ har- 
monized to the sacred mysteries in 
which 3'ou engage. 

But the period passes and the congre- 
gation begins to approach the sacred 



40 



Table ; risin:^ from j^our knees, you 
hold yourself in readiness to draw near. 
In man}^ parishes it is customary (and 
a very good custom it is) for those 
nearest the chancel to approach first, 
a sufifiGient number from the front seats 
going forward at one time to surround 
the rail, and the next nearest following 
in regular succession. Notice this, for 
if you are a young communicant, it may 
save you perplexity. If you are seated 
in the middle or lower part of the 
Church, give 3^ourself no anxiety during 
the earlier period of administration. 
You need not be on the watch to see 
where you shall secure a place. Avoid 
the habit of gazing at those who are 
going to, or coming from, the Lord's 
Table. It is a temptation to manj^ 
errors. Peculiarities of person, of car- 
riage, even of dress, will come to be the 
subject of your thoughts, instead of 
those deeper and holier themes, which 
ought to fill your heart. Spend this 
time in reading your Bible, or Prayer 
Book, or some suitable meditations. 
[Part III.] 

When those who are in your imme- 
diate neighborhood begin to go forward, 



41 



take your turn and place for advance. 
But first remove your gloves. Too many 
forget this simple necessity of true rev- 
erence, and come to receive the sacred 
food as they would not receive com- 
mon food from a friend. Remove botJi 
gloves. It is not too much to do as a 
token of humility and devout feeling. 
One glove taken off is a lazy sign of 
respect. Also, leave your Communi- 
cant's Companion in your seat. Excel- 
lent helps to devotion as these books are 
during the service, they cannot be so 
useful at the Chancel rail. It is better 
not to attempt to engage there in any 
act of devotion. Defer that until your 
return to your seat. 

If when you reach the chancel, all 
places should be occupied, do not be 
concerned. Stand^ invariably until a 
vacancy occurs, and then kneel in the 
place nearest to the administrator. 
When you kneel, do not stoop forward, 
bowing the face in the hands. Doing 
this will leave you uncertain as to the 
approach of the Priest, and compel him 
to attract your attention. Kneel erect, 
bowing the head reverently, and closing 

* Note 3 in the Appendix. 



42 



the eves to prevent distraction of 
thought, but placing the arms upon the 
rail, and the hands within and across 
each other, ready to receive the Bread 
or Cup. If 3-0U do this, 3'our thoughts 
ma}^ be entirely abstracted from the 
surrounding circumstances, and en- 
gag'ed in devout contemplation. When 
the minister approaches he will place 
in your hand the Bread or the Cup, 
so that you can convey either to 3'our 
lips without disturbing the quiet of 
your spiritual meditation. When you 
receive the hoi}' symbols, and hear 
uttered the solemn pra^'er, " The Body 
of our Lord Jesus Christ which was 
given for thee, preserve th}' body and 
soul to "everlasting life," endeavor to 
realize the precious nature of that 
promise. Do not mistake this prayer 
for a declaration, affirming the mere 
bread then offered to be the Body of 
Christ, lest you should be tempted to 
the fearful sin of "bowing down to it, 
worshipping it, and saying unto 
" Deliver me, for thou art my GoD." 
No I avoid this danger, remembering 
that it is only by faith that you can feed 
on Christ, and while by consecrating 



43 



power, in sacramental grace, that 
bread becomes to you indeed the sure 
pledge of the Divine Presence, so that 
you may in heart as triilj' "feed on 
Him," as in body you feed upon tlie 
bread and wine, yet these elements re- 
main as they ever are, only "gifts and 
creatures " of God. 

At this tnoment, however, do not 
attempt any protracted act of devotion, 
or exercise of prayer. Let your 
thoughts rather be fixed upon the bless- 
ed purpose of that receiving. Let the 
tender memor}^ of that Saviour's ador- 
able love be placed before your mind. 
Picture the bruised Body and poured 
out Blood of the Sacrifice once made, 
and alone availing to take awa}^ sin; 
and as you bring that transcendant 
scene before your closed e3^es, let the 
language of your soul be with the 
adoring Thomas, " My Lord and my 
God !" 

iVfter you have thus communicated, 
retire to your seat, and there, humbly 
kneeling, pour out your soul in free and 
full thanksgiving unto GOD for this 
" unspeakable gift." Recall the temp- 
tations and trials, as well as the short- 



44 



comins^s. that a'Ou have experienced 
since vour last receiving of this Hoh" 
Communion, and pray that the feeding 
upon Christ may indeed strengthen 
and refresh vour soul, so that vou mav 
for the time to come more vigorouslv 
run in the path of God's command- 
ments. Implore a fuller impartation of 
that Holv Ghost. Entreat a more 
constant realization of the Divine Pres- 
ence, so shall your thoughts, words and 
deeds be sanctified as " seeing Him who 
is invisible." 

You will find this season also a most 
precious one tor intercessory praver. 
Remaining upon your knees after vou 
have finished vour personal thanksgiv- 
ing, vou can avail vourself of the time 
elapsing in the communicating of others, 
to remember in intercession anv for 
whom vou especiallv desire to plead. 
Do not fear to continue upon vour 
knees. It certainly will not cause sur- 
prise to anv reverent heart. This is the 
time of the promise bevond all others: 
and as bv the token of that solemn Sac- 
rifice you dare come before God plead- 
ing and entreating for those you love. 
3'ou may feel sure that those entreaties 



45 



will be borne to the Father's throne and 
answered according to your needs ; for 
having this High Priest, you may come 
boldly to the Throne of Grace. 

When all have communicated, and 
the Priest has reverentl}^ covered the 
remaining elements, be ready without 
any bidding to join audibly and heart- 
ily in that pra3^er taught by our dear 
Lord Himself, and humbly to return 
thanks for the blessing which has been 
bestowed. Then as the pealing strains 
of the Gloria in Excelsis are placed on 
your lips, let heart and voice unite in 
that exulting thanksgiving. Your soul 
overflowing with adoration, love, joy, 
hope and peace, how fervently you can 
sing: ''For Thoit only art holy. Thou 
only art the Lord. Thou only. O 
Christ, with the Holy Ghost art most 
high in the glory of GOD the Father !" 

Communicating in this wise, dear 
Theophilus, thou wilt find indeed the 
strengthening and refreshing of thy 
soul, which these Divine Mysteries are 
given to convey. Thou wilt fully un- 
derstand how this Death and Sacrifice 
of thy Lord which thou hast commem- 
orated, is at once the beginning and the 



46 



ending of thy heavenh' hope. So wilt 
thou learn to build all upon Him as th}' 
Promise, thv Peace and thv " exceed- 
ing great reward." 

But is it always necessary to commu- 
nicate thus by a full reception of the 
Holy Elements? May we not find it 
sometimes better to be only spectators, 
while assistants, as it were, at these 
Holy Mysteries? Perhaps, — through 
the week preceding the celebration, we 
haye been heedlessly betrayed into 
associations, so unsuitable to the tone oi 
mind requisite for deyout participation, 
that we feel unprepared to touch that 
Heayenly food, or to receive that Body 
and Blood of Christ. Under such cir- 
cumstances, cannot we make what is 
called a "spiritual communion:" par- 
ticipating in all the pra3'ers and praises, 
haying a longing desire for the spiritual 
blessing, and yet refraining from actual 
receiving: of the elements as being: our- 
selyes unprepared ? 

To this question the answer must be 
unquestionably, no I If we are guided 
by the teaching of our liturgy, or the 
example of the early Church, we shall 
discover that there is no mediate course ; 



47 



either we are worthy and so bound to 
communicate, or else through deter- 
minate and unrepented sin we are un- 
w^orthy, and then bound to abstain. 
As the blessed Lord dismissed the 
hardened and unrepentant Judas before 
the institution of the Divine ^Mystery ; 
and as in the early Church the lapsed 
and unreconciled were warned by the 
sub-deacons to depart before the cele- 
bration ; so also it is wise and well now 
that those who through unrepented sin, 
or conscious wrong, hatred or malice, 
are not prepared to communicate, 
should withdraw from the holy celebra- 
tion. If there be no such hindrance, 
then it is our " bounden duty and ser- 
vice " to receive those touching em- 
blems of the Redeemer's love, and w^e 
cannot, in the fulness of its meaning, 
communicate short of receiving. Nay, 
so strongly did the early Church feel 
respecting this, that more than one 
Council enacted canons forbidding 
clergy or lay persons to be present at 
the Holy Mysteries without receiving, 
and one of the most eloquent passages 
penned by St. Chrysostom in his homi- 
lies is directed against those who did 



48 



not wish to receive the Sacred Symbols 
and yet desired to be present at their 
offering. Our Book of Common Prayer 
recognizes no other communion than 
that of receiving the holy food, and 
wh3.t is understood by some as a " spirit- 
ual c6mmunion" has no place in our 
liturgy. The only resembling direction 
is in the Communion for the Sick, where 
the rubric directs the Minister to assure 
the sick person that if he be prevented 
by lack of company, or any unavoidable 
cause, from receiving the celebration, 
he may, by deep devotion and earnest 
faith, spiritually partake of the Body 
and Blood of Christ as truly as though 
with his lips he received the bread and 
wine. In fact, zv/iere they could not be 
had, the Church has ever taught that a 
living faith and glowing love do as 
really and truly give spiritual commun- 
ion with Christ as any sacramental 
outward sign. Hence the early fathers 
speak of spiritual Baptism as well as 
spiritual communion, signifying this 
very union with the Lord in that 
higher spiritual relation which, inde- 
pendent of the outward sign, GOD in 
His mercy can afford to every yearning 



49 



soul unable to fulfill the exterior con- 
ditions. 

It would seem then that there could 
hardly be a greater error than the one 
of making the Holy Communion a 
spectacle, exhibited (however rever- 
ently) to those who only look on and 
refuse obedience to the direct command 
of their Lord, " thib do in remem- 
brance of me." It seems to meet ex- 
actly the apostle's term of " will-wor- 
ship," b\^ giving to the individual will 
the choice of degree in obedience, 
while yet assuming the position of most 
marked reverence and a pretension to 
the devoutest humility in worship. If 
what was said on page 19 respecting 
preparation, be borne in mind, dear 
Theophilus, this will not trouble thee ; 
for thou wilt understand that the prepa- 
ration necessary is not obtainable of 
thyself, but of thy Lord, and that hum- 
bly, penitently, longing for that sacred 
food, thou never needest to go away, for 
His own words are, " I am the Bread of 
life; him that cometh unto me I will in 
no wise cast out." 



4 



PART III. 



EDITATIONS. 



PART III. 



MEDITATION I. 
This do in remembrance of me. — Luke xxii, ig. 

In remembrance of Thee, dear Lord, 
is this precious feast established, and 
with full consciousness of this I come 
to Thy Board. I receive this Bread 
and drink this Wine " in remembrance 
of Thee," and do Thou grant that the 
sweet memories which cluster around 
this hol}^ covenant may be graven on 
my heart ! 

Thus, then, I "remember" the infi- 
nite Love which, prompting Thy life, 
manifested in Thy existence, was sealed 
in Thy Death. Love — how tender, how 
divine ! " Having loved His own. He 
loved them unto the end," even this 
end of the broken Body and spent 
Blood ! Surely the only reckoning of 
it can be in Thy own words, " That the 
love wherewith Thou hast loved me, 
may be in them, and I in them." Be- 



54 



ing thus the love of a GOD, it is at 
once Omnipotent and Eternal. It is the 
same Divine fount of compassion from 
which the Israelites drank in the wilder- 
ness, and by which, through long ages, 
the people of God were borne, carried, 
sustained and preserved. It is the same 
Love which, through the unnumbered 
progressing ages, down to the last da}^ 
shall comfort and bless ever}' fainting 
spirit leaning upon Christ. Is not this 
indeed the love of a God ? Could any- 
thing less than an Almighty pit}' com- 
pass such a comparison ? Could any- 
thing short of Omnipotence grasp such 
a beneficence ? Surely not ; therefore 
it is a Divine Love, dear Lord, that I 
''remember" as flowiug in the Water 
and the Blood from Thy wounded side. 
I may cast myself, body, soul and spirit, 
into it, as into an ocean of mercy illim- 
itable, and may bathe my sin-polluted 
being in it without fear of contauiina- 
tion ; for all my sins and infiruiities, ten 
thousand times ten thousand though 
they be, are but as a speck, or viewless 
atom, beside the boundless infinity of 
that forgiving love ; love omnipotent 
and Divine ! 



55 



It is well that I should "remember" 
this, that so the too keen consciousness 
of my own unworthiness shall not crush 
out my hope. Relying upon the infini- 
tude of that love, as a God's love, I 
shall be able to withstand any doubts 
that the tempter may prepare, founded 
upon my own sinfulness and shame. 
^Vhen these miserable conditions of my 
being come before me and the tempter 
of souls puts into m}' lips the suicidal 
utterance of the Apostle, " Depart from 
me, for 1 am a sinful man, O Lord," 
then the remembrance of the Divine 
nature of that Love shall come in as my 
comfort. Whatever be the turpitude 
of my sin ; however extreme my wretch- 
edness and my shame, it is absolutel}' as 
nothing, yes notJiing, — beside the infini- 
tude of that love which, as the being of 
my God, is boundless, and as His na- 
ture, inexhaustible. Whatever I am in 
error or wrong, I remember to the 
heart of penitence and contrition, this 
forgiving love is Divine. 

Nor is even this all. To comfort my 
trembling soul, I may also " remember " 
that this love is really human. Were 
it Divine only, how could I approach ? 



56 



Even tenderness, which is eternal and 
boundless, how can a creature embrace, 
or by what instrumentality grasp ? 
While I am painfully conscious that 
nothing less than this can reach my case 
or wash my guilt away, yet how could 
I lay hbld upon the love of Eternal GOD, 
a Spirit whom no man hath seen or 
can see?" Nay, it is only by memory 
of my crucified Lord that I can hope 
to reach up to that love ; for thus I see 
Him very near ; God of GoD, yet bone 
of my bone ; Light of light, yet flesh of 
my flesh ; King of Kings, yet brother 
of my heart ; Lord of Lords, yet hus- 
band of my soul. Sweet memory of 
the human love of my Lord ; a love so 
lowly and poor, yet enriching my whole 
being; one so weak as He bows His 
head and dies, yet strengthening me 
against every power that sin and Satan 
can wield ; one dead and buried in a 
tomb, yet imparting to me vitality and 
immortality. This is trulj^ a human 
love and thus cognizable by my being, 
and like oil it flows into my wounded 
heart. Having partaken my nature, 
surely He knows each struggle that I 
make, and can understand even those 



57 



sad doubts and fears that sometimes 
shake my faith ; for I remember that He 
cried on that awful cross, " My GOD I 
why hast Thou forsaken me?" To this 
love I can come with the assurance that 
it is not beyond me; but ''as in water 
face answereth to face, so the heart of 
man to man," and in Christ my Re- 
deeming Lord, I find a brother's love. 
As man ; thus 1 " remember," dear 
Lord, Thy marvelous conception and 
birth ; Thy wonderful infancy and child- 
hood ; Thy sorrow-filled manhood and 
thirty years of endurance and unutter- 
able patience ; Thy anguish. Thy pas- 
sion, Thy bruised Body, Thy pierced 
side. Thy human horror and mortal 
death ; — all transcendent guarantees to 
my ransomed soul, and the "cords of a 
man's" love whereby Thou bindest me 
to Thyself. 

Such shall be my remembrance of 
Thee, most adorable Lord. In this 
holy covenant during this Divine Mys- 
tery, I will go back as Thou biddest me 
to these tender and sweet memories. 
I know, indeed, that Thou art present 
to heal with Thy divine fulness even now, 
and that in the bread and wine that I 



58 



am about to partake, I shall receive the 
Holy Ghost the Comforter, by whom 
Thou art presented unto my soul, and 
so Thou wilt dwell in me and I in Thee ; 
yet it is not upon this alone that Thou 
biddest me dwell. I am to do this in 
" remembrance " of Thee, and I have 
no right to make this so present a real- 
ity as to preclude a remembrance of 
what Thou hast already endured for us. 
No, — back-looking to the past, I am 
bound to "remember" what Thou hast 
undergone, and to bring before ray soul 
as a solemn memory the awful sacrifice 
that Thou didst once in the flesh consum- 
mate. A sacrifice complete, perfect, 
"finished," as Thou hast declared ; the 
remembrance of which as so perfect and 
past, is pleaded now in these symbols, 
and this bloodless sacrifice, as the only 
ground of propitiation for my sin and 
atonement with GOD. 

Help me thus to remember Thee. 
Blot out, dear Lord, the pressure of 
vain and present things, as well as all 
the crowd of carking cares which come 
thronging to my too yielding heart. 
Let me go back in fond memory to that 
most awful day when forme Thou didst 



59 



agonize upon the fearful cross. Even 
now in feeble type I have it all pictured 
before me. In those dumb emblems 
(silent preachers of Thy wrongs) I see 
again Thy voiceless pangs. No more 
silently does that broken Bread lie open 
to my sight than didst Thou, bruised 
and mangled, lie before Thy perse- 
cutors dumb. That poured out Wine 
no more freely flow^s within those sacred 
vessels, than Thou didst pour Thy 
precious Blood from hands, from feet, 
from side, in all abounding Love. 
Wash me in it, O precious LORD I 
Bathe my soul in its sufficing stream I 
So "come unto me, O Thou w^hom m}^ 
soul loveth," unworthy though 1 be. 
Cleanse me, help me, keep me, fill me 
with thy presence all Divine ; say to 
my soul, " I am thy salvation," and so 
Lord, with heart and soul T will indeed 
"remember Thee." 



MEDITATION II. 

I will receive the cup of Salvation and call upon 
the name of the Lord. — Fsabn cxvi, 13. 

The cup of salvation is about to be 
offered unto me; shall I receive it 



6o 



aright? All the transcendent benefits 
of a Saviour's sacrifice are about to be 
sealed unto me ; shall I justly embrace 
them ? Let me consider this ere I 
approach and " put forth my hand to 
thrust it into my Saviour's side, " that 
so my faith in His sight maj^ not be 
reproved. 

Salvation is the aim and end of my 
present act. Salvation consigned in a 
Saviour's Blood. Salvation in a two- 
fold relation, from sin /tere, from eternal 
death Jiereafter. Let me not forget this 
double blessing, for like twin stars they 
shine unitedl}', glittering with the rays 
of Heavenlv glory. The one cannot 
exist without the other. The common 
thought indeed is limited only to the 
latter, and so too man}', Christian people 
even, conceive of salvation as complete 
in the assui'ance of eternal life at the 
last day : an individual escape from 
eternal condemnation. Let me en- 
deavor to avoid the temptation to this 
selfish individualism. Such individual 
escape was not all for which that Divine 
Sacrifice was offered. While He, the 
Lamb of GOD, tasted death for all men, 
and to secure for them the power to 



6i 



become sons of God," yet no less 
clearly are we told that He came to 
save His people from their sinsy Is not 
this the very salvation that I need ? Is 
not this the salvation which must first 
bless my soul if I am ever to taste of 
the water of the river of Life that flow- 
eth from the Throne of God ? Truly 
so ; for now I am bitterly conscious of 
sin. How dark is the view that my 
natural state and condition open to me; 
a child of wrath and estranged from 
God, under the dominion and power of 
all sinful feeling and desires. Nay, how 
glimmering and twilight is even the 
comfort afforded by my precious Bap- 
tismal covenant ; just because I see sin 
still daily and hourly staining its pure 
promise, and a perfect cloud of trans- 
gressions seeming to interpose between 
my soul and the pledges of that blessed 
Sacrament. Therefore it is this sharp 
consciousness of sin now presses upon 
my heart — sin in its crushing weight 
as "exceeding sinful." I do not, alas'! 
always feel it thus ; nevertheless, now 
it does stand thus before me ; for now I 
see it in the light of Jesus' love and my 
dear Lord's agonizing suffering from 



62 



it ; therefore, it is with truth that I 
have said " the burden of it is intolera- 
ble," and I do indeed abhor myself in 
dust and ashes. Who then " can bring 
a clean thing out of an unclean?" 
" Who can deliver me from the body of 
this death?" I thank GOD, Jesus 
Christ my Lord. I will " look unto 
Him," I will " call upon Him," and re- 
ceive the cup of salvation, and so, par- 
taking of His atoning blood, I shall be 
saved even from my sins. Now, in 
their presence and power ; now, in their 
misery and shame ; now, in all their 
apparent dominion, I shall be saved. 
" Sin shall no more have dominion over 
me," and in all these things I shall be 
" more than conqueror through Him 
who hath loved me." What thanks- 
giving then shall I render unto my 
Lord " for all the benefits He hath 
done unto me?" None other can I give 
save to receive the cup of salvation and 
call upon His name. 

It is therefore true, O my soul ! that 
this inestimable benefit, through the 
adorable sacrifice of thy blessed Lord, 
is a salvation from the power of sin as 
well as its punishment. " Lift up then 



63 



the hands that hang down and the feeble 
knees." Siirsuvi corda witji thanks- 
giving unutterable, for this day is 
salvation brought unto thy house." 

The enemy shall not triumph over 
thee." However dark has been the 
past in its catalogues of offence, or fear- 
ful looks the present with its heavy 
chain of evil habits, the cup of salva- 
tion comes now to thy lips and sin shall 
be destroyed. By the power of the 
incoming Holy Ghost, the Sanctifier, 
thy indwelling Christ so revealed 
shall give thee life from the death of 
sin, and power to stand against all the 
wiles of the devil. 

Nor only so; but because of this, the 
further blessing comes in, of salvation 
from the punishment of sin. 1 thus ob- 
tain promise of an inheritance among 
them that are sanctified ; escape from 
eternal condemnation, and life with 
Christ in God. This cup of salvation 
contains the Blood of Him who de- 
clares, " Whoso eateth my flesh and 
drinketh my blood hath eternal life, and 
I will raise him up at the last day ;" it 
therefore seals to me the assurance of 
my eternal life. By this I know that 



64 



He hath not given me over to death." 
" I shall not die, but live " to eternity, 
and " declare the works of the Lord." 
Miserable, insufficient, unworthy crea- 
ture as I know and confess myself to 
be, and one in " whose flesh dwells no 
good, thing," yet received in humble 
penitence and adoring faith, by this cup 
of salvation 1 am assured, as my God 
is true, I shall be His ''on that day 
when He maketh up His jewels." 



MEDITATION III. 

They drank of the • spiritual Rock that followed 
them, and that Rock was Christ. — / Cor. x, 4. 

The shadow of a great rock in a 
weary land was David's type of the 
Divine protection, and the Almighty's 
care of those confiding in Him ; and 
while a type most fitting and beautiful 
in relation to the circumstances in 
which His people were generally placed, 
and especially considering the circum- 
stances of the life of David himself, 
yet there is in it a fitness far bej^ond the 
mere temporary and local application 
which David thus could make, and one 
rendering it perfect in its picturing be- 



65 



yond anything that the Royal Psalmist 
probably conceived. 

For by the passage of St. Paul in his 
Epistle to the Corinthians, we learn 
that in the history of God's chosen peo- 
ple, even so far back as their sojourning 
in the wilderness, there was given such 
a typical representation of that Divine 
care in its absolute perfection. As the 
perfect type of the more perfect anti- 
type, the Rock in the wilderness by 
which the thirst of the dying Israelites 
was assuaged, stood — we are taught — 
as the representation of Christ, who 
was and is the only fountain and supply 
to all thirsting souls in all time ; from 
whom alone can be gained the succor 
needed or the shelter craved. 

How sweetly does this come to my 
remembrance as I draw near to this 
blessed provision for my spiritual wants, 
made by my blessed Lord. I now 
come to drink of the true Water of 
Life, and partake of the Manna which 
is Angel's food ; and so I have a spirit- 
ual Rock that follows me in my journey 
through this world of sin to the heav- 
enly Canaan ; a Rock that is my Shelter 
and my Strength. It was really this 

5 : , • , 



66 



that all those thousand years ago the 
Almighty love pictured and foreshad- 
owed by the smitten rock in the wilder- 
ness, and by that type the riven side 
of my crucified Lord was displayed as 
the Shelter and the Nourishment of His 
people. It was, as it were, a prophecy 
of the Divine fulness to be found in 
Him, who Himself declared ''Whoso- 
ever shall drink of the water that I 
shall give him, shall never thirst, but 
the water that I shall give him shall be 
a well of water springing up unto ever- 
lasting life." Dear Lord ! it is thus 
that I come unto Thee. Thirsting for 
that living water w^hich Thou alone 
canst give, I seek Thee, the Eternal 
Rock, and crave supply for my wants. 
Like the Israelites, I, from the midst of 
a dry and barren land, where no water 
is, seek the living waters of that Holy' 
Ghost, which coming into my soul, the 
Sanctifier and Purifier, Thy Spirit and 
Thy Gift, is the Witness of Thyself, the 
conveyance of Thy presence, and thus of 
Thy Body and Thy Blood. It is this I 
need in my present trial. The life of 
daily temptation which I find so 
exhausting to spiritual vitality and 
strength, the c-^.res and anxieties, the 



6/ 



pleasures and follies of this barren land, 
dry up my soul. All within is hard and 
withered. The enjoyments that I have 
most craved ; the pleasures that I have 
too eagerly pursued, and through which, 
alas! I have at times almost lost sight 
of Thee ; things that I have sought, 
blindly dreaming that thus they could 
quench my thirst ; these have proved 
waters of Mara, bitter — oh ! very bit- 
ter — to my taste. I cannot drink of 
them. They do not satisfy. Here, 
before Thee and kneeling in sorrow 
.and shame, the very remembrance is 
distasteful, and I feel that the pursuit 
of them has seared my spiritual being. 
Nay, even the daily duties of my exist- 
ence, which as such Thou hast enjoined, 
have with their constant round enfee- 
bled the strength of my spiritual aspi- 
rations. Let me draw near to Thy 
Holy Side, my Rock and Strength ; and 
where the cruel spear has pierced, and 
whence the Blood and Water flow, let 
m}^ cold, hard heart approach and gain 
the cleansing Blood, that shall purge it 
from all its guilt ; drink the living 
water that shall be in it, a well of water 
springing up to eternal life, and so by 
faith be saved. 



68 



MEDITATION IV. 
Ye shall drink indeed of my cup. — Matt, xx, 23. 

There must be a deep significance in 
these words of our Lord to the two 
eager brothers who asked of Him a 
promise of special participation in His 
future glory. Not checking at once 
their presumption (doubtless from con- 
sideration of the strong faith underlying 
it), He simply promised them, in ad- 
vance, the two Sacraments — Baptism 
unto Him and Communion with Him — 
in a higher sense and with a deeper 
mystery than the general impression 
would convey. It may be well for me 
to ponder upon this now, for it may 
give me light concerning this Holy 
Communion of His Body and Blood. 

What then was that communion or 
participation which He so solemnly 
promised them, Ye shall drink indeed 
of my cup ?" The Baptism was unques- 
tionably a baptism unto blood, and sig- 
nified the annointing that they should 
receive, when in the martyr's place 
they should, by their blood poured out 
unto death, be baptized even as He was 
in death. The Communion of the cup 



69 



is therefore doubtless a participation in 
that Sacrifice which He was about to 
offer, by sharing His holy Sufferings in 
the spirit with which they were under- 
gone. It somewhat resembles that 
general command given, " He that will 
come after me, let him deny himself, 
take up his cross and follow me," but I 
think that there is a marked difference 
in this demand ; it is an actual commun- 
ion with Christ in the very spirit and 
mind of that awful Sacrifice of His, by 
which they who do share it become 
partakers of His sufferings," and so 
" fill up that which is behind of His 
sufferings." Of course I do not con- 
ceive this as at all touching the vicar- 
ious nature of His Divine Sorrows, nor 
the transcendent meaning of His unut- 
terable Atonement, for in these He was 
utterly alone because He alone was 
Divine ; and they thus pertained onl}'- 
to Him in that highest sense by which 
He is said to have " trod the wine press 
alone, and of the people there was none 
to help." But it is true, also, of the 
participation with Him in that utter 
sacrifice of self, and foregoing of His 
own will, which we may reverently say 



70 



gave the value to His sufferings and the 
beauty to His sorrows, for that the}^ 
were wholly voluntary. It was His own 
declaration, "No man taketh it [m}^ 
life] from me, but I lay it down of my- 
self Therefore doth my Father love 
me." The freedom and fulness of which 
offering is expressed when He says, " 1 
therefore come to do Thy will, O GOD." 
So likewise, they who are to partake 
this higher and closer communion with 
Him, and share His cup, and drink His 
bitter draught, and feel His sorrow as 
if even unto death, must learn a simi- 
lar sacrifice of personal will, and an 
utter renunciation of self They must 
have become familiar with His holy 
utterance, Not my will, but Thine be 
done." They must have discovered 
both the sweetness and the anguish of 
freely and voluntarily relinquishing com- 
fort, enjoyment, ease and all present 
good, for the good of others, in the sin- 
gle-eyed purpose of sharing His cup ; 
drinking with Him ; a communion in His 
sacrifice. 

And here, I think, I see the present 
lesson to m.y soul. I cannot question that 
it is just in this sense that the Church 



71 



teaches me to say here — " 1 offer and 
present unto Thee, O Lord, my soul 
and body, to be a reasonable, holy, and 
living sacrifice unto Thee." In the 
highest sense is the Holy Communion 
to be a true sacrifice in all those who, 
rightly partaking, bring the necessary 
prerequisites. At this Holy Table I do 
indeed profess to " be able to drink of His 
cup," and if I do so aright, it must be by 
that deep, mysterious communion in 
which I drink of His Spirit so fully as 
to learn to crucify my own will — forego 
my own pleasure — and let renunciation 
and mortification crown my feeble 
efforts to be made like unto Him, and I 
thus really share the sufferings of m}^ 
Lord. In such a spirit of self-sacrifice 
this Holy Communion becomes the 
highest type of what my daily life will 
present in the lower Symbol, a true 
sacrifice unto GOD. Miserable, indeed, 
— at the best, — in degree ; feeble and 
weak in amount ; nevertheless purged 
of all misery and weakness by the per- 
fection of that One Sacrifice which I 
here plead, and w^hich I actually share, 
for b}^ this real communion with Him 
I am "able to drink of His Cup." 



72 



I cannot doubt, therefore, that it is 
in this true personal initiation into the 
Divine Mystery of Sacrifice, as begun 
at the Lord's Table and carried out in 
the daily death, that the highest mys- 
tery of the Holy Communion is attained. 
This is, I believe its divinest form and 
most hidden glory. It is so unutterably 
wonderful, that creatures sinful as we 
are "able to drink of His cup;" can 
partake of His sufferings; may by that 
marvelous incoming of the Holy Ghost 
so commune with Him ; that He dwells 
in us and we in Him, and thus actually 
and awfully become ''partakers of the 
Divine Nature !" In this way His own 
holy prayer is answered, that they 
also ma}- be one in US," for thus we 
are drawn up even to the Majesty on 
High, and lifted into a Divine fulness 
unutterable. 

This inexpressible mystery connected 
with the Lord's Supper is something 
far more solemn, I think, than any 
merely external view of a local pres- 
ence of our Lord Christ in the Bread 
and Wine. While it is true that many 
eat of that bread and drink of that cup, 
so far understanding its simplest signi- 



73 



fication, as to show forth the Lord's 
death ; some even so far as to be pro- 
fuse in expression of reverence and out- 
ward adoration of His presence, which 
they conceive to be its highest mystery ; 
yet as I see it now, I am sure that they 
do but touch the outer sacramental 
court ; the highest glory they have not 
reached. I think I hear Him say to 
such, Are ye able to drink of My 
Cup?" Not merely discern My Body 
as sacramentally bestowed, and so come 
as far as the Flesh, yet not reach the 
Spirit, without which the Flesh profit- 
eth nothing ; but drink of My Cup, in 
that mysterious communion in which 
by the sanctifying power of the Holy 
Ghost, making your bodies my temple, 
you actually share my Sacrifice and 
are made one with Me. Such is, indeed, 
the Holy of Holies of this heavenly 
feast, and in this way is fulfilled His 
own declaration respecting this Gift of 
His Body and Blood, " It is the Spirit 
that quickeneth, the Flesh profiteth 
nothing." Nay, we know that that 
Body may be partaken to unutterable 
condemnation. 

Oh ! my GOD, may I realize this. 



74 



even now. to mv enduing- with heav- 
enly strength ! Am 1. indeed, able then 
to drink of His cup ? Can I — am I able, 
to lav mv personal will utterlv bound, 
at the feet of mv Lord and sav Not m v 
will, but Thine be done Am I dulv 
learning to share the spirit of self-sacri- 
fice with mv Christ, and be made like 
unto Him ? ]^oluntary endurance. T 
must remember ; for this onlv can 
reckon toward that Divine Likeness. I 
know that there is much suftering in 
this world, and endured too, verv pa- 
tientlv bv mauA", because thev cannot 
Jiclp it. Such is not sacrificial suffering, 
nor the wonderful union with Christ 
which grows out of the sacramental 
communion, able to drink of His Cup. 
It must be endurance freelv, cheerfullv 
undertaken for the dear Lord's sake. 
The Cross must be taken up, not bound 
upon me. Happv. indeed, are thev 
who bear patientlv the binding, but 
one z'citJi Hini onlv are thev who. drink- 
ing of His Cup, take up. as He did. 
voluntarilv the Cross. So must 1 un- 
dertake it : not necessarilv. but freely : 
in a spirit asking onlv, " L(jRD, what 
wilt Thou have me to do?" Avith a face 



75 



that preserves its calm ; with a heart 
that holds its rejoicing ; with a soul over- 
flowing with tender aff'ection ; so onl}^ 
can 1 share Thy Cup, and partake of 
Thy Sacrifice, dear Lamb, dear Love, 
dear Lord ! 



FINIS. 



#nclg tl^g giHce, fol^'ulj foitlj lljese elements tonus, 
Jlnofo«i| tljc vcabg bag, 

#]p['mng lljc soul's most subfile looms : 
^"^jjile l^ose to sphits rcfin'b, at boors attenb 
Jlfspatcljes from lljeiu <Jfricnb. 

Herbert. 



APPENDIX. 



Ix so small a volume as this and one in no sense 
argumentative, it may seem unnecessan- to add an 
appendix ; but inasmuch as some of the directions 
given are quite at variance with the teachings of 
other manuals and directors, it may be well to offer 
some ground for the statements made, and evidence 
that these statements are not the mere expressions of 
individual opinion. 



Note i. \The answer zvill be dij-ecfly 7iegative.'\ 
From the reasons given in the body of the Guide, 
the answer is negative ; but it will be well here to 
press more strongly the fact that this is given only as 
a negative to a requisition in duty, or the supposition 
that a fasting communion is a more reverent com- 
munion than any other. The fact of the very general 
custom of receiving fasting from the period of the 
second century, at least in the Western Church, is 
freely admitted ; yet this is found to have obtained 
because the communion came to be administered at 
an earlier hour. Scudmore, in his recent exhaustive 
work upon the Eucharist, although placing the cus- 
tom of fasting communion in the strongest light, 
admits both the apostolic and primitive practice to 
the contrary. St. Augustine is probably the first 
who can be quoted insisting upon the dut>'. Disci- 



78 



plinary fasting, it is to be remembered, is a different 
observance and open to purely circumstantial con- 
siderations in either its observance or disregard. 



Note 2. \ajid inhabited by the Holy Ghost.] The 
instrumentality of the third person of the adorable 
Trinity in this H0I3' Mystery is by too many ignored 
if not'forgotten. Nay, it is not too much to say that 
in the Church at large the feelings and thoughts 
of devout persons too often resemble those of the 
apostolic age, who " knew not so much as whether 
there be any Holy Ghost." It is onh^ by the Divine 
Spirit that the presence and person of our Lord 
Christ is brought unto us. The humanity of our 
Lord is removed from us and His Bod}' is in Heaven. 
Only by Ihe Holy Ghost, and through the Divine 
Unity of the Triune Nature, is he brought unto us. 
Such is clearly the teaching of the apostolic Fathers. 
St. Ignatius teaches it to the Philadelphians. St. 
Clement urges it upon the Corinthians. Justin 
Martyr, in his description of the Lord's Supper, pre- 
sents the same idea. The instrumentality of the 
Holy Spirit in presenting to the believing soul the 
real presence of Christ and thus rendering the con- 
secrated elements His Bod}-, ought to be more 
earnestly insisted upon as necessary to the just 
conception of the joint operation of the Persons of 
the Trinity in the work of Redemption, and the 
nature of the spiritual presence of the Body of 
Christ. 



Note 3. \^Stand invariably^ Some teach that 
kneeling is the proper position while waiting near 
the chancel rail, and that in all approach to the con- 
secrated elements, due reverence requires humble 
genuflexion. That this is an error is evident from 



79 



several considerations. Primaril)^ from the declara- 
tion appended to the Communion Office of the Eng- 
lish Prayer-book. In this it is affirmed that the 
direction of the Prayer-book respecting kneeling at 
the receiving of the Bread and Wine, is not given in 
order to call out an expression of adoration unto the 
bread and wine, but only to testify a "humble and 
grateful sense of the benefits of Christ the7'ein 
given.'" Evidently from this, kneeling at the chancel 
is limited to the act of receiving, and any other 
kneeling would be forbidden, lest it should convey a 
sense of adoration to the elements, a prostration 
before which the English Prayer-book further says is 
" an idolatry to be abhorred of all faithful Christians." 

Further: The practice of the early Church is also 
a testimony that due reverence is compatible with 
standing; for not only did the communicants re- 
ceiving the administration stand and sing diflferent 
psalms and hymns, but sometimes they even received 
the elements standing. The language of the bidding 
deacon at the time of communion, as given in the 
Apostolic constitutions, is significant, "Let us stand 
upright before the Lord, with fear and trembling, to 
offer our sacrifice." The title given to the only class 
of penitents permitted to remain at the communion 
service also indicates that genuflexion as due rever- 
ence was not required aside from receiving ; the 
consistentes being co-standers. 

Furthermore, since we know that no seats were 
used in the Western Church until the i2th century, 
it is evident that either standing or kneeling were 
the only possible alternatives. Under such circum- 
stances, standing in presence of the elements must 
have been an essential position during the service. 
Sitting was never allowed or contemplated, even for 
those (the gate keepers, preacher, &c.) who had seats 
provided. 



LIBRARY OF CONGRESS 

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